History – Truxton Is In Shaw

That DC Redlining Map

People in academia tend to like to tell research adventure stories. The problem with archives and libraries and other places digitizing everything is taking the romance out of these tales. No need to get a grant, rent a crappy motel room during the middle of summer, nah. Tippy-tip tap, an email here, a subscription to a certain website and there’s your document. Of course, not everything has been digitized. And because of that, a person could still have a research adventure.

My research adventure takes place at the National Archives in College Park, MD. Those who know me are probably rolling their eyes, but bear with me. So my goal was to find the lost redlining map of Washington DC. I can call it lost, ’cause it was a b!tch to find. For one, the Mapping Inequality site showing off redlining maps doesn’t have Washington, DC. The DC Policy Center and Mapping Segregation had a map on their sites that approximated or was very similar to a DC version of the redlining map.

The DC Policy Center just said it came from the National Archives. Ok. NARA has a bunch of stuff and it’s catalog can be a PITA when you’re trying to actually find something. Clicking source just brought a person to the Mapping Segregation site. Digging into the resources there would send you back to the DC Policy Center and round and round I went. I eventually found the citation at the end of http://mappingsegregationdc.org/assets/residential-sub-areas-for-website-rev.pdf. It narrowed it down to the record group (RG) and the box, but not the entry. More poking around and it was entry A1-6.

I got the box. I was in the research room scanning area. I was at a desk next to a dear friend who is a professional researcher showing me the ropes and I managed to scrounge up an SD card for the camera. But the monitor was acting funny. And the SD card was ‘corrupt’. I managed to fit just 2 images on the card before giving up. And below was what I was able to capture.

Source: Map 11. Housing Market Analysis Washington DC. Records Relating to Housing Market Analyses, 1940–1942. National Archives, College Park, MD RG 31, entry A1 6, (NAID 122213881)

A description of the letter based residential sub-areas.

Comparative White DC Home Owner- Capitol Hill- John Fitzpatrick- 501 3rd St SE

I haven’t done this in a while.

So just to get an idea to see if what I am seeing with the Black Homeowners of Truxton Circle is normal, or not, I am comparing them with white home owners. I am looking at blocks that were over 90% white in 1950 but also in the same “red lined” zone, which was F1.

photo of property

The story starts in 1924 when John and his wife Mae Fitzpatrick purchased 501 3rd St SE from John J. and May Shaughnessy. As part of the purchased the Fitzpatricks borrowed the equivalent of $5000 from the American Building Association. They also borrowed $2,000 from trustees Charles H. Kindle and Guy M. Neely at 6% interest. The $2,000 loan was paid off in 1927. In 1931 the Fitzpatricks borrowed a small amount of money ($184.00) and paid it off in 1933. The Fitzpatricks were free and clear of their 1924 American Building Assoc. loan in 1946. They sold their home in 1952.

So who was John Fitzpatrick? He was at the same address for the 1930-1950 censuses, so I can find the right John Fitzpatrick out of all the other John Fitzpatricks. Let’s start in 1922 when John Fitzpatrick married Irish born Mae/May Quade/Quaid at St. Peter’s Church. Two years later the newlyweds purchased 501 3rd St SE.

On the 1930 census New York born Irish-American John was a 48 year old US government auditor. He lived with his wife Mae, and their children John, Helen and William. The next census, 1940, John (58 y.o) was a government “general clerk” and Mae was Mary. The last census, 1950, two of the, then adult, children lived with John and Mary, John D. and William L. John Daniel Fitzpatrick married a Ms. Evelyn Elaine White in April of 1951. They moved out and went to live at 2115 Suitland Terrace SE.

Because John Fitzpatrick is such a common name, my research ends here.

Comparing the white Fitzpatricks with the Black Truxton Circle home owners, only one TC person also had an American Building loan. William Bowman of 20A N St NW refinanced with the American Building Association.

1957 Church Survey: Shiloh Baptist Church

In 1957 there was as survey of churches in the Northwest Urban Renewal Area, which included Shaw, Downtown, and the area near Union Station. To learn more about the 1957 Church Survey read my previous posts, The Uniqueness of the 1957 Church Survey and Church Survey Northwest Urban Renewal Area October 1957.

I think this is the last of the 1957 Church Survey churches.

Shiloh. At the corner of 9th and P St NW, it has been a major player in the neighborhood, for good and ill. When I think of the buildings left to rot on their block, fighting liquor licenses (no need to support, that’s like asking the Mormons to support a coffee shop, no.) and parking. They also host VIPs who need to check off ‘visit to African American church’ on their list. I have fond memories of muckty-mucks visiting from the Clintons, the Bushes and Mayor for Life on his post prison tour.

Let’s look at Shiloh in 1957:

CS 13 Shiloh Baptist by Mm Inshaw

I feel I should mention the main building burnt down in the 1990s maybe. So that explains why it looks so new.

Shiloh, like Greater New Bethel Baptist, is a large African American church with over a thousand members showing up to services every Sunday. Also like Greater New Bethel, very few of their members live in the NW Urban Renewal Area (see above map). So it has been a commuter church for over 60 years. But it had no parking.

I wonder where all those members parked?

Before I get myself in trouble with the aunts who attend Shiloh, I’m going to stop.

1957 Church Survey: Metropolitan Baptist Church

In 1957 there was as survey of churches in the Northwest Urban Renewal Area, which included Shaw, Downtown, and the area around Union Station. One of the churches was Metropolitan Baptist Church at 1225 R St NW, and currently sits in Largo, MD. To learn more about the 1957 Church Survey read my previous posts, The Uniqueness of the 1957 Church Survey and Church Survey Northwest Urban Renewal Area October 1957.

photo of property

In 1957 Metropolitan Baptist was a large Black church with over 3,000 members. It was large enough and wealthy enough to support 2 full time and 2 part-time ministers, 3 church secretaries, and 4 janitors. The average reported attendance was 1,500 people a Sunday. If 500 more people showed up, it would then be a mega church.

A church with that many congregants and regular worshipers needed and had a parking lot. Their parking lot had room for 50 cars. About 40% of members lived in the urban renewal area. A majority, 57%, lived in other parts of the District. I see a notation that they used nearby commercial lots on Sundays. So they may have been more of a commuter church.

CS 4 Metropolitian Baptist … by Mm Inshaw

According to their survey, they appear to have been a very active church. There were scouts, a credit union, a YMCA basketball league along with the common religious education components.

Eventually Metropolitan would sell their church building in 2006 to Unity of Washington. While they waited for their Largo building to get built, a reduced congregation met at the Armstrong School building in Truxton Circle. There were some financial problems and that’s when the school’s grassy field was paved over. And now they are in Maryland. The End.

1957 Church Survey: Greater New Bethel Baptist

In 1957 there was as survey of churches in the Northwest Urban Renewal Area, which included Shaw, Downtown, and the area around Union Station. One of the churches was New Bethel Baptist Church at 1739 9th St NW. To learn more about the 1957 Church Survey read my previous posts, The Uniqueness of the 1957 Church Survey and Church Survey Northwest Urban Renewal Area October 1957.

I need to note that New Bethel was civil rights leader Rev. Walter Fauntroy’s church. But I gather since Rev. Fauntroy went off the rails in his twilight years, his name is no where on the church’s website. Whereas other Black churches featured in this series might have some mention about their history, there is none of that on the dynamic website.

photo of property

From the website it appears the church is a vibrant Black middle class church. And from the 1957 survey it appears that with an 80% white collar population, it was a vibrant Black middle class church.

CS-3-Greater New Bethel Bap… by Mm Inshaw

At the time of the survey, the church reported that none of their 700 members lived in the urban renewal area (which shrank down to the Shaw borders). They lived in other parts of the District.

I wonder if parking was a problem then?

Carter G. Woodson: History of the Negro Church: Ch.7 Religious Instruction Revived

Ah, let me get this over with. Most years I do Carter G. Woodson’s (father of Black History) Mis-Education of the Negro, his more popular book. Silly me decided, for the second year, tried to get through his History of Negro Church. I give up. This is not fun and it is the last of this year’s series. So I am going to get back to the stuff I love. I learned things, but it’s not an enjoyable read.

As many are aware it was illegal at some point in Southern States to teach slaves to read. Almost all Protestant denominations are biblically focused. Books, like the Bible, require the skill of reading.

Woodson beats up on the Episcopalians in the first part of the chapter because in his opinion they did a bad job of catechizing, and did not advocate for abolition. Woodson doesn’t mention, but I will, the Episcopalians have another book, the Book of Common Prayer. There’s a lot of reading.

Then he moves on to the Presbyterians. The frozen chosen were a tad better. They were interested in colonizing and missionary work using Black Americans. They established a training school, which later became the HBCU Lincoln University. They also provided religious instruction verbally, which was a temporary fix.

Presbyterian pastors such as Rev. Josiah Law, who provided instruction to Georgian Blacks, discovered that some opposed even verbal instruction for fear that it would lead to desires for literary instruction.

Woodson seems to have liked the efforts of the Methodists and the Baptists. Some white Christians were enthusiastic in their faith and would teach their servants how to read the Bible. “General Coxe of Fluvanna County, Virginia, had all his slaves taught to read the Bible in spite of the law and public opinion to the contrary, and so did a farmer whom Frederick Law Olmsted visited in Mississippi.”

Carter G. Woodson: History of the Negro Church: Ch.6 Schism & the Subsequent Situation

So this year I will attempt to get through all of Carter G. Woodson’s (the father of Black History) History of the Negro Church. This post is on Chapter 6- Schism and the Subsequent Situation. However, since this has little to do with Truxton Circle or the history of Shaw. I’ll probably take on the next half, next year. It’s a chore, and this blog needs to be fun for me to do what I do.

This is the chapter where Carter G. Woodson gets into what he really is interested in, how the different denominations that attracted Black congregants dealt with the question of slavery. He looks at the Methodists, the Presbyterians, the Baptists and glances at the Episcopalians.

Woodson is interested in if a denominational organization decided that slavery was wrong how did they go about living that out. Up until this point in the book Woodson was looking at the various church organizing and planting that had or was directed at a Black American population. This then sets up an understanding, via how churches were organized, how they could or couldn’t get members to take action against slavery.

So what are some examples? Well there is the tried an true strongly worded statement. The Presbyterians’ General Assembly did this. The Alabama State Baptist Convention denied slaveholders certain appointments.

The surprising thing I found in this chapter was the mention of Black burial societies in the South. The mention is very brief but interesting when you think of all that prompted the necessity for a burial society, raising money to bury someone properly, and the means to keep and maintain a group.

1957 Church Survey: Redeemer Italian Baptist Church

In 1957 there was as survey of churches in the Northwest Urban Renewal Area, which included Shaw, Downtown, and the area near Union Station. One of the churches was Redeemer Italian Baptist Church . To learn more about the 1957 Church Survey read my previous posts, The Uniqueness of the 1957 Church Survey and Church Survey Northwest Urban Renewal Area October 1957.

photo of property Redeemer was a mystery. It was this odd ethnic Italian Baptist church in a largely Black neighborhood. I’d been told, by the owner of Catania Bakery that there was a decent sized Italian population in Truxton Circle. They are no more. I have no idea where they went or how many were here in the first place.

So I will do something new. I will look at the land records.

Redeemer Italian Baptist Church was at 1200 Kirby St NW, sitting on Square 555, lots 62 and 63. In 1923 the trustees of Chiesa Del Redentore Italian Baptist, Leonardo Dell Erba, Olindo Marseglia, and Pasquale Vasco took out a loan of $10,000 from the Perpetual Building Association, a lender that did a lot of business in Truxton Circle. The debit was settled in 1943. In 1964 the church sold the property to New Birth Baptist Church.

According to a website regarding corporations, Redeemer Italian Baptist Church of Washington, DC dissolved in 1967. As I have learned from Dr. Carter G. Woodson’s History of the Negro Church (yes, this is an Italian church), individual Baptist churches can be rather independent entities. As you will see below from the survey, most of the church’s parishioners lived in the Maryland and Virginia suburbs. So it would be a fair guess the enthusiasm and spirit that supported the church in the 1920s, was long gone in 1967.

CS-10-Redeemer Italian Baptist Church by Mm Inshaw on Scribd

So let’s look at the state of the church in 1957.

It was a small church with only 125 people, ethnic Italians, most of whom did not live in the city, and none in the area, which included what is now known as Downtown, Swampoodle, Mt. Vernon Sq/Triangle, and Shaw. With 40% of the congregation being under the age of 18, I’d say this was a commuter church of sizable Italian families…. who were not Catholic…. because this is a Baptist church and there is a difference. A normal Sunday would have 60-65 people in attendance. Those families were mostly middle/blue-collar as 30% were white collar and 55% were skilled manual labor, think carpenters, plumbers and machinists.

From the 10/11/1920 Evening Star page 28

The church was founded in 1915 on 48th Avenue NE as a storefront church. From 1919-1923 it met at the Scottish Rite Cathedral. Looking around in the Evening Star, they were at 3rd and E Streets NW in 1922. In 1920 they started building the church that sits at 1200 Kirby NW.

In the 1957 has the pastor as the Rev. Olindo Marsaglia (Olindo Marseglia is on the loan docs) and the founding of the 1200 Kirby St NW church was Rev. MC Marseglia. This, and this is just me guessing, smells like a family business. Let’s wander back to our Woodson, remember Baptist churches are independent of each other with little to no hierarchical body over them. So Rev. Olindo Marseglia died in 1966, and the church dissolved in 1967. So it makes sense, when looking at it as a Marseglia family venture it went away when the last interested Marseglia died.

Rev. MC Marseglia from the 1920 article appears to have been the Rev. Domenico Costantino “Mimi” Marseglia. According to his Find a Grave write up, “Rev Domenico ‘Mimi’ was pastor at the Federal Hill Italian Baptist Mission in Providence, RI. The Euclid Ave Baptist Church in Cleveland, OH. As well as the Church of the Redeemer in Washington, D.C.” Also poking around I found an obit for the daughter of one of the trustees, Angelina Vasco Sepe, that mentions the Redeemer Italian Baptist Church.

Anywho, this was an interesting slice of Truxton Circle Italian-American history.

Carter G. Woodson: History of the Negro Church: Ch 4 The Independent Church Movement- Revisited

This year I will attempt to get through all of Carter G. Woodson’s (the father of Black History) History of the Negro Church. This post is on Chapter 4 The Independent Church Movement.

In my other post regarding chapter 4, Woodson recognized Richard Allen as important figure and founder of the African Methodist Episcopal Church.

A few days ago I was watching with Destructo-kid a cartoon history of Richard Allen. I vaguely remembered the name and as Allen’s life story was told, I realized that Woodson had written about him.

This is way more interesting than Woodson’s take.

Carter G. Woodson: History of the Negro Church: Ch.5 Early Development

This year I will attempt to get through all of Carter G. Woodson’s (the father of Black History) History of the Negro Church. This post is on Chapter 5 – Early Development.

A major figure for the fifth chapter is a Christopher Rush.

Rush was connected to the Zionist branch/ part of the African Methodist Episcopal Church. He was active in New York in the late 18th century. He was a notable preacher and helped with the flourishing of the AME church after it experienced a moment of decline.

The chapter is half AME history and half Black Baptist church history.

For the Baptist portion the central figure is Andrew Marshall.

Something I did find interesting, and I don’t find much of this book interesting, was how some churches were organized. There would be churches where African Americans outnumbered the white congregation.